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Rishibhashit : A Study
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In this chapter, regarding his preachings, the first thing stated is that the knowledge that provides deliverence from all sorrows alone can be termed as the best knowledge or the supreme knowledge. Subsequently it has been stated that the knowledge that makes one comprehend about the reincarnations, past and future; bondage and liberation; and revealation of the self is the knowledge that liberates from sorrows. This statement of Vidur is akin to the Upanishadic statement"Sa vidya ya Vimuktaye", "that is knowledge which liberates."
It has also been stated that as all knowledge about disease, its diagnosis, and medicine is essential for its treatment; knowledge is essential for liberation. With all this, particular emphasis has been given on study and meditation in this chapter. Also that an ascetic with disciplined senses should, after alround comprehension of mundane life and indulgence in studies and meditation, abandon attachment and indulge in detached activities. Al activities, considering them to be characterless activities, should he abandoned. One who acts thus becomes all pervading, omniscient, and liberated.
Thus this chapter mainly stresses first on study, meditation, and right knowledge and then steers towards Ahimsa-attitude and conduct, getting away from attachment.
Besides Jain tradition Buddhist tradition 165 also mentions Vidhur (Vidur). However, there is no similarity between the Buddhist story of Vidhur with those of Vidur in Jain and Vedic traditions. In the Buddhist tradition he is believed to be one of the two prominent disciples of Kakusandha Buddha. According to Milindaprashna Vidhur was a name of Bodhisatva in one of his reincarnations. As such it is difficult to find any similarity to the Vidur of Jain tradition, in these stories about Vidhur from Buddhist tradition.
in Vedic tradition and specially in the Mahabharat Vidur has been mentioned in details. He is said to be son of Vyas and a maid named Ambika. As such he was a son of a Brahman from a Shudra mother. Details about him are mentioned in Adiparva and Sabhaparva of Mahabharat. His preachings have been compiled in the Streeparva of Mahabharat166. On properly studying these preachings it becomes evident that although there is no literal similarity in ideas these are very similar to the preachings in Rishibhashit. On this basis we can infer that Vidur of Mahabharat and Vidur of Rishibhashit must have been the same person.
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